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Living with the Ghosts of Queer Pasts

Blog Post I recently bought a crumbling old house in a historically gay neighborhood in Roanoke, Virginia. I met my ex-lover in this house five years ago. At the time...

Moore's Ford Lynching Reenactment

...p.m. - Arrive at the farm house of Barney Hester, 2932 Hester Town Road. (This is where the altercation occurred leading to the arrest of Roger Malcom, Sunday, July 14, 1946.) 5...

Residues of Border Control

...conceal the marks of their crossing. They carry a dry set of clothes in a sealed plastic bag, sometimes found empty and tied to the tires used as flotation devices....

Substantiation

...courthouse windows where the sheriff shuffles cards for a blind man and the defense team. At a levee camp that night he asks for whiskey and she gives him a...

Mapping Souths

Essay Stories that use the South by purporting to map it are no new thing, as two nineteenth-century passages responding to the question of southern secession will illustrate: It is...

...complex, paved roads, a freshwater pond created by excavation, and the present-day lighthouse, still used for guiding maritime traffic in Doboy Sound. Internal Waterway, Sapelo Island, Georgia, 2015. Screenshot courtesy...

Writing Appalachia

...need to have a representative selection of Appalachian texts in one book because we teach Appalachian literature and have wished for such a book. The problem is not that the...

Along the Ulcofauhatche: Of Sorrow Songs and "Dried Indian Creek"

...as Oxford College of Emory University—and directly past Bethlehem Baptist Church, the county's oldest African American house of worship. For two centuries the waterway has been a significant site of...

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Monkey Puzzle

Moore's Ford Lynching Reenactment

Substantiation

Mapping Souths

Sapelo Island Flyover

Writing Appalachia

Along the Ulcofauhatche: Of Sorrow Songs and "Dried Indian Creek"

References
1.	Odum's account is quoted in a laudatory article about the sheriff in the Atlanta Journal Constitution, 26 May 1968, p. 172.
2.	We assume this Indigenous leader was Muscogee, but the older African American oral accounts we heard referenced him as "Indian" or "Native American."
3.	Newspaper accounts from the following year state that Boggus wore a ring made from the "bone of an Indian warrior," exhumed from a plundered burial site near Covington (Macon Telegraph, 16 March 1894, p. 4). The individual in question, Woodson D. Boggus (c. 1868–1936), worked in the early twentieth century in Waco, Texas and in Payne, Oklahoma as an oil lease broker before returning to his home state of Georgia.
4.	Newton County, Georgia—created December 24, 1821, from Henry, Jasper, and Walton Counties—was based in three ceded Native territories. Under the terms of the 1805 Treaty of Washington, the 1818 Treaty at Creek Agency, and the 1821–25 Treaty of Indian Springs, all Muscogee lands in Georgia were ceded.
5.	The 1805 Treaty of Washington between the United States and the Creek Nation references the "Ulcofauhatche" river; the term was used through the nineteenth century and was later anglicized to the "Alcovy" River. RaeLynn A. Butler, manager of the Historic and Cultural Preservation Department of the Muscogee Nation, notes that the Mvskoke spelling of the river would be: "orko ofv hvcce," meaning Pawpaw ("Orko," pronounced oth-go), river, or stream. Non-natives, she explains, must have heard "al-co" when mvskoke speakers were saying "oth-go" (RaeLynn A. Butler, personal note to author). See also Jonathan S. Tonge, Ulcofauhatchee: A Guide to Life Along the Alcovy River. Covington: Georgia Wildlife Federation, 2011.
6.	The precise motivations behind the 1979 changes in the Muscogee Constitution remain deeply contested. Defenders of the 1979 Constitution maintain the change in tribal citizenship was motivated by a desire to recognize only those Creek persons with sufficient Creek blood quanta as Creek citizens. Creek Freedman activists, in turn, insist the disenrollment of the Freedmen was motivated by racial animus, and illegitimately expelled many people whose ancestors had been considered Muscogee for multiple generations.
7.	"Program Schedule." In the Wake of Slavery and Dispossession: Emory, Racism, and the Journey towards Restorative Justice. Emory Libraries. Accessed February 3, 2022. https://libraries.emory.edu/slavery-symposium/program-schedule.html.
8.	"Acknowledging the Ancestors with Readings, Music, and Prayer." Emory University. October 13, 2021. YouTube video. 1:13:29. The blessing and song by Cherbon Kernell and the blessing by Rev. Avis Williams are found at (00:00–11:30). https://www.youtube.com/watch?v=ELGjnpgdgJE&list=PLDSBylqXf9oGHja1c3mknOqz8JcVYMNfT&index=6.
9.	The history of the song "Espoketis Omes Kerreskos" is explored in the 2014 film This May Be the Last Time (dir. Sterlin Harjo). More broadly, the film engages with the intertwined histories of Scottish Congregational line song, African American spirituals, and Muscogee (Creek) songs.
10.	W.E.B. DuBois, "Of the Sorrow Songs," The Souls of Black Folk. Chicago: A.C. McClurg, 1903. Wikisource. https://en.wikisource.org/wiki/The_Souls_of_Black_Folk/XIV. In the first chapter of African Creeks (Norman: University of Oklahoma Press, 2007), Gary Zellar notes that early Christian missionization and evangelism in the Creek Nation in Georgia and Alabama was primarily associated with persons of African descent enslaved in Muscogee (Creek) communities.